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Ambedkar - Life and Contribution

1.
1891 - 1956
R RAMESH

2.
The years 1901 to 1956 were a period of great
social upheavals and revolutionary movements
around the world.
In India during this time, there were two
struggles being fought simultaneously; the
first, which is well known throughout the world, was
India’s fight for independence spearheaded by
Mahatma Gandhi, against the British colonial powers.
"We must stand on our own feet and fight as best as we can for
our rights. So carry on your agitation and organize your forces.
Power and prestige will come to you through struggle."
R RAMESH

3.
The second struggle, much less well known but
no less important was an internal struggle. Seventy
million Indian untouchables, led by Dr. Ambedkar
were fighting for their rights against upper caste
Hindu society.
It has its equation in the political and social
disparity all over the world. The basic aim of the
social revolution is to uphold the meaning of
humanity in its truest sense.
"Lost rights are never regained by begging and by appeals to
the conscience of the usurpers, but by relentless struggle.
Goats are used for sacrificial offerings and not lions."
R RAMESH

5.
Dr. Bhimrao Ramji Ambedkar was born in a
family of “untouchables” on April 14th 1891.
They were called the untouchables because if
a member of another caste touches one of
them, they will become polluted. The untouchables
had the lowest status possible and were
discriminated against by all other castes.
“Indifferentism is the worst kind of disease that can affect
people.”
R RAMESH

6.
Living at the bottom of the hierarchy, the
"untouchable" in India was not only low in occupational
and other privileges, but was considered unclean in the
eyes of the intermediate and higher caste. They could not
change their status. They were stuck in a life of poverty.
Even in those parts of pockets of the country where
there was a certain degree of tolerance towards them,
they were never accepted as a part of the society.
“Equality may be a fiction but nonetheless one must accept it
as a governing principle.”
R RAMESH

7.
During his school days, Ambedkar had several humiliating
experiences, which made him realize what the stigma of
untouchability meant.
Once, Ambedkar and his brother were going to Goregaon from
Masur Railway Station. They hired a bullock-cart for this purpose.
Hardly had the cart gone a few yards when the caste Hindu cart-man
realized that the two boys in his cart were "untouchables".
He threw them out on the road in a fit of rage, because he felt
that they had polluted his wooden cart. Ambedkar and his brother
calmed the cart man’s anger by paying double the fare.
Ambedkar's elder brother drove the cart, and the cart-man
followed the cart on foot, as he was afraid of being polluted!
Ambedkar and his brother could not get drinking water during the
whole journey.
"If you believe in living respectable life, you believe in
self-help, which is the best help! "
R RAMESH

8.
Similarly, barbers refused to cut Ambedkar's hair because of
fear of pollution. Ambedkar's sister used to cut her brother's hair.
Further, because of being an "untouchable" by
birth, Ambedkar was forced to sit apart from other students in the
school. He could not mix with other boys or play cricket and other
games with them. His teachers would not touch his notebooks. Some
of them would not even ask the "untouchables" to recite poems or
put questions to them for fear of being polluted!
When they felt thirsty in the school, they turned their mouths
upward and somebody would kindly pour drinking water into their
mouths.
The "untouchables" were traditionally prohibited from
learning Sanskrit. The Sanskrit teacher in Ambedkar's school refused
to teach Sanskrit to the "untouchables". Ambedkar had no option
except to study Persian as the second language in the high school.
“If the depressed classes gained their self-respect and freedom
they would contribute not only to their progress and prosperity
but also by their industry, intellect and courage would
contributes also to the strength and prosperity of the nation.”
R RAMESH

9.
After his graduation, Ambedkar joined the Baroda State
Service. The higher office in Baroda State was manned by
upper caste Hindus. The idea of pollution by touch was so
strong that even the peons in his office used to throw
office files at him from a distance!
He could not get residential accommodation in any
decent locality. He was staying with Pandit Atma Ram, an
Arya Samajist. The social conditions were highly
unfavorable and it was difficult for him to continue in
service. He therefore decided to resign his post at the
earliest opportunity.
“History bears out the proposition that political revolution have
always been preceded by social and religious revolution. “
R RAMESH

10.
In 1913 the Maharaja of Baroda who was
already convinced of Ambedkar’s intrinsic worth,
advised him to apply for one of the scholarships
offered by his state for higher studies at the Columbia
University.
In the USA, for the first time, Bhim Rao had the
opportunity to move, think and act freely without the
stigma of untouchability haunting him for ever. His
inborn intelligence and deep insight at last found the
proper atmosphere for growth and development.
“Humans are mortal. So are ideas. An idea needs propagation
as much as a plant needs watering. Otherwise both will wither
and die.”
R RAMESH

11.
From his M.A. course, Bhim Rao took up such
difficult and diverse subjects as political science, moral
philosopy, anthropology, sociology and economics and
studied for as many as 18 hours a day.
In 1915, Ambedkar was awarded his M.A. Degree
for his theses entitled “Ancient Indian Commerce”. In
1916, he also presented a paper entitled “Castes in
India, their mechanism, Genesis and Development” in
which he not only traced the origin of the caste system in
India brilliantly but also pointed out its evil consequences.
“Religion must mainly be a matter of principles only. It cannot
be a matter of rules. The moment it degenerates into rules, it
ceases to be a religion, as it kills responsibility which is an
essence of the true religious act”
R RAMESH

12.
In June, 1916 he submitted his thesis for the
Ph.D., Degree to the Columbia University which was
entitled “The National Dividend of India, a Historic
and Analytical Study”.
Later on, this thesis was enlarged and published
as “The Evolution of Imperial Provincial Finance in
India”. The entire book was highly critical of the
British Bureaucracy and of the British imperial System
and brought out forcefully Ambedkar’s love and
concern for his country.
“I want all people to be Indians first, Indian last and nothing
else but Indians.”
R RAMESH

13.
Ambedkar left New York in 1916 for London and
entered in October, 1916 the Gray’s Inn for doing his
Bar-at-Law, and also simultaneously enrolled himself
in the famous London school of economics.
He had to discontinue his studies due financial
reasons and return to Bombay.
“ What are we having this liberty for? We are having this liberty
in order to reform our social system, which is full of
inequality, discrimination and other things, which conflict with
our fundamental rights. “
R RAMESH

14.
Here Ambedkar came in touch with another
enlightened prince, the Maharaja of Kolhapur, Shahu
Maharaj, who had been trying to do his best to break
down the barriers of the caste system and help the
untouchables in every possible way.
This turned out to be yet another turning point
in his life. The Maharaja not only appointed the
untouchables to posts in his personal staff, provided
the untouchable students with free education, board
and lodging but even went to the extent of taking
meals with them in public.
“The British Government only followed the precedent of the
previous Mohammedan rulers who also claimed an enormous
Land Tax. What the Mohammedans claimed they could never
fully realize : what the British claimed they realized with vigour.”
R RAMESH

15.
He again left for London in 1920. He pursued his
studies in economics at the London School of Economics and
was called to bar simultaneously.
Ambedkar’s painstaking research work in London
resulted in completing his thesis entitled “Provincial
Decentralization of imperial Finance in British India” for
which he was awarded the degree of Master of Science in
June, 1921.
In October next year, he completed another thesis
entitled “ The problem of the Rupee” for the University of
London.
“It ought to serve as an object lesson to all financiers to show
that when their revenue laws are harmful to the resources of
the people they must blame none but themselves for their
empty treasury”
R RAMESH

16.
His thesis raised a furore in the
academic world of the University
of London, because of his frank
and forthright criticism of the
British Fiscal system in India. Even
a socialist professor like Harold
Laski was convinced, like many
other dons of the University of
London, that Ambedkar was an
Indian Revolutionary.
“The immenseness of India’s contribution to England is as much
astounding as the nothingness of England’s contribution to
India. Both are, however, true statements if looked at from
economics point of view. “
R RAMESH

18.
In 1919 Ambedkar started a
fortnightly paper under the name
of Mook Nayak (Leader of the
Dumb).
Although Ambedkar was
not its editor officially, this paper
became his mouth-piece.
He made full use of it to
expose with his brilliant logic, the
irrationality and the basic
injustice inherent in the Caste
System.
“The Swaraj wherein there were no fundamental rights
guaranteed for the Depressed Classes, would not be a Swaraj
to them. It would be a new slavery for them.“
R RAMESH

19.
Ambedkar came back to India in April, 1923.
Although he had by that time acquired the highest
possible academic qualifications from the foremost
centres of learning in England, America and Germany he
was in extreme financial difficulties.
Ambedkar’s caste again stood in his way. The
litigants belonging to the upper castes were not willing to
hire even such a highly qualified barrister and those who
did were mostly from the poorer sections who could pay
either very little or no money at all for his services.
"It is not a sin to crave for honour. But if honour does not come
your way, you should not give up your struggle in despair. Your
resilience should not desert you if you are ungratefully ignored
or denied the credit you deserve."
R RAMESH

20.
Bhim Rao was naturally depressed by these conditions but his
spirit was as usual undaunted and his determination and enthusiasm
unabated.
A society named Bahishkrit Hitakarini Sabha was formed to
promote the interest of the untouchables.
The principal aims of the Sabha were :
• to promote the spread of education amongst the untouchables
• to promote the spread of culture amongst the untouchables by
opening libraries, study circles etc.,
• to improve the economic status of the untouchables by starting
industrial and agricultural schools and
• to bring the grievances of the depressed classes to the attention
of the Government.
“I have heard labour leaders speaking against capitalism. But I
never heard any labour leaders speaking against Brahmanism
amongst workers. On the other hand their silence on this point
is quite conspicuous. “
R RAMESH

21.
The composition of the committee
reflected the broad and secular
outlook of Dr. Ambedkar. He had
a firm belief that untouchability
should be the concern not only of
the untouchables alone but of all
the sections of the Indian society.
"Every man should have a philosophy of life, for every one must
have a standard by which to measure his conduct. And
philosophy is nothing but standard by which to measure."
R RAMESH

22.
There was a subtle distinction between the
approach by the several other organisations which
were also working in their own way for the same
cause.
Dr. Ambedkar was of the firm conviction that a
distinction existed between social reform confined
only to the reform of the Hindu family and social
reform aimed at a complete re-organisation and
reconstruction of the entire Hindu Society.
"There is one thing which I think is very necessary in the
working of democracy and it is this that the name of democracy
there must be no tyranny of the majority over the minority."
R RAMESH

24.
While Ambedkar as well as Gandhi had
the same goad of the ultimate removal of
untouchability, their individual approach to
achieve the goal was radically different.
While it would be entirely wrong to
deny Gandhiji’s sincerity in the cause of
upliftment of the untouchables, as it was
evident from his deeds as well as writings in
‘Harijan’, it would be equally truthful to say
that Gandhiji’s approach was one mainly of
treating the symptom rather than the disease.
“He (Gandhi) has almost in everything the simplicity of the child
with the child’s capacity for self-deception. Like a child he can
believe in anything, he wants to believe. He may be trying to
spiritualize politics. Politics have certainly commercialized him.”
R RAMESH

25.
Dr. Ambedkar made a memorable speech in 1st
Round Table Conference.
He said : “While I want to emphasise the fact that
one fifth of the total population of British India – a
population as large as the population of Britain – has
been reduced to a position worse than that of serfs or
slaves.
However, I maintain that the untouchables in India
were also for replacing the existing Government by a
Government of the people for the people and by the
people”.
“My definition of democracy is ‘A form and method of
Government whereby revolutionary changes in the economic
and social life of the people are brought about without
bloodshed. “
R RAMESH

26.
Further on, in his speech Dr. Ambedkar posed some
direct and inconvenient questions to the British
Government.
“When we compare our present position with the
one in pre-British days, we find that instead of marching
on, we are making time. Before the British, we were in
the loathsome condition due to our untouchability.
Has the British Government done anything to
remove it? …. Our wrongs have remained as open sore
and they have not been righted, although 150 years of
British rule have rolled away. Of what good is such a
government to anybody?”
“Indian Nationalism has developed a new doctrine. Any claim
for the sharing of power by the minority is called Communalism
while the monopolizing of the whole power by the majority is
called Nationalism. “
R RAMESH

27.
During the first Round Table Conference, when Ambedkar
favoured the move of the British Government to provide
separate electorate for the oppressed classes, Gandhi strongly
opposed it and went for an indefinite hunger strike from against
the decision of granting communal award to the depressed
classes in the constitution for governance of British India.
In view of the mass upsurge generated in the country to
save the life of Gandhi, Ambedkar was compelled to soften his
stand. A compromise between the leaders of caste Hindu and
the depressed classes was reached on September
24,1932, popularly known as Poona Pact.
“We mean no harm to the Hindu Society, when we demand
separate electorates. If we choose separate electorates, we do
so in order to avoid the total dependence on the sweet will of
the caste Hindus in matters affecting our destiny.”
R RAMESH

29.
Ambedkar was elected as the Chairman of the Drafting
Committee of the Constitution of independent India on 29
August 1947. There were seven members in the committee.
Ambedkars’ problems began even before the task of drafting the
constitution started. One of them resigned, whose place was
empty all the time, another person died and that place was also
empty, one member lived in America, ultimately his place also
remained empty, one member was busy with his political duties
and could not spare time in the Assembly, one or two people
were out of Delhi hence it was impossible for them to adjust in
Delhi’s cold weather. Consequently a situation arose that the
entire responsibility for drafting the constitution came upon
Ambedkar’s shoulders.
“History bears out the proposition that political revolution have
always been preceded by social and religious revolution. ”
R RAMESH

30.
The text prepared by Ambedkar provided
constitutional guarantees and protections for a wide
range of civil liberties for individual citizens, including
freedom of religion, the abolition of untouchability
and outlawing all forms of discrimination. Ambedkar
argued for extensive economic and social rights for
women, and also won the Constituent Assembly’s
support for introducing a system of reservations of
jobs for members of the SC and ST.
“A people who, notwithstanding their differences accept a
common destiny for themselves as well as for their
opponents, are a community. “
R RAMESH

31.
Ambedkar kept the clauses of the Constitution
flexible so that amendments could be made as and
when the situation demanded. He provided an
inspiring Preamble to the Constitution ensuring
justice, social, economic and political, liberty, equality
and fraternity.
The Preamble of the Indian Constitution echoes
the principles of parliamentary democracy. It reads:
“There is one thing which I think is very necessary in the
working of democracy and it is this that the name of democracy
there must be no tyranny of the majority over the minority.”
R RAMESH

32.
We the people of India, having solemnly resolved to
constitute India into a Sovereign Democratic Republic
and to secure to all its citizens—
Justice, Social, Economic and Political; Liberty of
thought, expression, belief, faith and worship, Equality
of status and of opportunity and to promote among
them all—Fraternity, assuring the dignity of Individual
and the Unity of the Nation, in our Constituent
Assembly this 26th day of November, 1949 do hereby
adopt, enact and give to ourselves this Constitution.
“Our loyalty as Indians should not be in slightest way affected
by any competitive loyalty whether that loyalty arises out of our
religion, out of our culture, out of our language. I want all
people to be Indian first, Indian last and nothing else”
R RAMESH

33.
Ambedkar was a champion of fundamental
rights, and Part III of the Indian Constitution
guarantees the fundamental rights to the citizens
against the state. Some of the fundamental rights
contained in Articles 15(2), 17, 23, and 24 are also
enforceable against individuals as they are very
significant rights relating to the prohibition of
discrimination on grounds of religion, race, caste, sex
or place of birth etc.
“No constitution will be workable which is not acceptable to
the majority of the people.”
R RAMESH

34.
According to Ambedkar, the most significant
feature of the fundamental rights is that these rights
are made justiciable. The right to move to the
Supreme Court for enforcement of fundamental rights
under Article 32 is itself a fundamental right.
Article 32 authorises the Supreme Court to
issue directions, orders or writs in the nature of
habeas corpus, mandamus, certioraris etc. or any
other appropriate remedy, as the case may be, for the
enforcement of fundamental rights guaranteed by the
Constitution
“An open mind may also be an empty mind and that such an
open mind, if it a happy condition, is also a very dangerous
condition for a man to be in.”
R RAMESH

35.
He took a very prominent part in the deliberations
of the Assembly. He was known for his logical, forceful
and persuasive arguments on the floor of the Assembly.
He is thus recognised as the ‘Father of the Constitution of
India’ and is also known as a ‘Modern Manu’.
Dr. Ambedkar tried an adequate inclusion of
women’s rights in the political vocabulary and
constitution of India. He insisted on Hindu Code bill
suggesting the basic improvements and amendments in
assembly. He also insisted and evoked all the
parliamentary members to help to pass the bill in
parliament.
“You may abuse me as much as possible, provided you do not
take much time. I am concerned more with time than with
abuse. ”
R RAMESH

36.
The Hindu Code Bill, the most formidable legislative
measure of modern India, sought among other
reforms, to put an end to a variety of marriage systems
prevailing in India and legalise only monogamous
marriages.
The Code also sought to confer on women the right
of property and adoption which had been denied by
Manu. It put men and women on an equal level in all legal
matters.
This bill had to face intense opposition from other
members of the Parliament including his own cabinet
members. Eventually, he resigned for the same.
“Be Educated, Be Organised and Be Agitated”
R RAMESH

38.
Ambedkar believed that the dalit people were
an ancient Buddhist community of India who had
been forced to live outside villages as outcasts
because they refused to renounce their Buddhist
practices. He considered this to be why they became
untouchables and he wrote a book on this
topic, entitled “Who were the Shudras?.and Who
were the Untouchables?”
He studied Buddhism all his life, and around
1950s, Ambedkar turned his attention fully to
Buddhism.
“The history of India is nothing but a history of a mortal conflict
between Buddhism and Brahminism. ”
R RAMESH

39.
Dr. Ambedkar declared that the religion was for the
man and not the other way around and in 1935 he
uttered those famous words:
“I solemnly assure you that I will not die as a
Hindu.”
“We build a temple for a God to come in and reside, but before
the God could be installed, the devil had taken possession of it,
what else could we do except destroy the temple?”
R RAMESH

40.
“Send your children to schools. Education is as necessary for
females as it is for males. If you know how to read and
write, there would be much progress. As you are, so your
children will be”
He organised a formal public ceremony for
himself and his supporters in Nagpur on 14 October
1956. Accepting the Three Refuges and Five
Precepts from a Buddhist monk in the traditional
manner, Ambedkar completed his own conversion.
Ambedkar died in his sleep on the 6th of
December 1956.
R RAMESH

42.
Ambedkar was a multifaceted
personality. He was a scholar, a
lawyer, an educationist, a
constitutionalist, a social
reformer and a lover of peace.
He wanted peace both
individually and in social
relationship. It was only through
peaceful means that he did a lot
of good for the downtrodden.
"So long as you do not achieve social liberty, whatever freedom
is provided by the law is of no avail to you."
R RAMESH

43.
He stressed upon the change of the
heart and mind set of the people. He
sincerely believed in the Buddhist
teaching that hatred cannot be put an
end to by hatred. Hatred ceases to be
only when there is love. Ambedkar’s
motto was to change but not to
revenge.
"I measure the progress of a community by the degree of
progress which women have achieved."
R RAMESH

44.
According to Ambedkar, the social norms founded on
the principles of liberty, equality and fraternity alone can
guarantee of egalitarian society.
The egalitarian society can be established by the
peaceful means of educate, agitate and organize.
He adopted the method of three slogan from the
Buddhist trinity namely, Buddham, Dhammam and Sangham.
The three slogans were based on non-violence.
“I like the religion that teaches liberty, equality and fraternity.”
R RAMESH

45.
Ambedkar adopted peaceful means of social change.
He believed in the evolutionary process of social
change, which moves on constitutional lines.
He preferred the evolutionary process since it
preserves the factors like law and order which are
indispensable for social life. It also strives to develop
institutions that will guarantee a better ‘social order’.
Ambedkar rejected the revolutionary or radical
method of bringing about social change for it disturbs peace
and tranquillity and creates chaos, strife and war.
“The sovereignty of scriptures of all religions must come to an
end if we want to have a united integrated modern India”
R RAMESH

46.
Ambedkar held that a really new society cannot be
brought about through the means of ‘violence’, ‘contempt’
and ‘hatred’. A welfare society of all cannot be developed
on the basis of ‘violence’, ‘force’ and ‘compulsion’.
To him, violent approach to a peaceful society is not
only unscientific but also improper and immoral. It is a
contradiction to suppose that a society of liberty, equality
and fraternity can be built by means of violence.
“What are we having this liberty for? We are having this liberty
in order to reform our social system, which is full of
inequality, discrimination and other things, which conflict with
our fundamental rights.”
R RAMESH

47.
Resorting to violence would be the violation of the principles
which were dearest to Ambedkar’s heart and mind. He resorted to the
means of ‘peace’ and ‘persuasion’ even before the constitution came
into force. He adopted a ‘peaceful campaign’ to secure civil rights for
the untouchables even before the Indian independence.
To him, the campaign was legal and based on ‘legitimate
rights’. It was peaceful as well as reasonable. It did not involve violence
against those’ who denied the fundamental rights of life, liberty and
the pursuit of happiness to millions of people.
“Men are mortal. So are ideas. An idea needs propagation as
much as a plant needs watering. Otherwise both will wither
and die.”
R RAMESH

48.
Ambedkar suggested a ‘common participation’ on the family
level among the touchable and the untouchable classes of the Hindus.
This kind of participation establishes an intimate relation between
them.
It helps people to overcome the strangeness of feeling. Bringing
the isolated groups into contact and allowing the depressed classes to
the houses of the caste-Hindus as guests or servants would bring
people together effectively.
Ambedkar says that the live contact thus established will
familiarize both to a common and associated life and will pave the way
for the unity we are striving for.
“Religion must mainly be a matter of principles only. It cannot
be a matter of rules. The moment it degenerates into rules, it
ceases to be a religion, as it kills responsibility which is an
essence of the true religious act.”
R RAMESH

49.
Finally, Ambedkar emphasized the need for the
employment of a large army of sincere workers who can carry
out the programme against caste and untouchability. He
wanted the workers to regard social service as love’s labour
and believe in the words of Tolstoy ‘only those who love can
serve’.
Ambedkar shunned force and compulsion for social
change. He wanted to bring about change through peace and
persuasion. He never subscribed to violence and hatred as
the means of social harmony.
“Turn in any direction you like, caste is the monster that crosses
your path. You cannot have political reform; you cannot have
economic reform, unless you kill this monster.”
R RAMESH

50.
Ambedkar gave utmost
importance to love as a means of
bringing the untouchables and the
caste Hindus together.
He said “The touchables and
the untouchables cannot be held
together by law, certainly not by
any electoral law substituting joint
electorates for separate
electorates. The only thing that can
hold them together is love"
“The fundamental principle of Buddhism is equality… Buddhism
was called the religion of Shudras. There was only one man
who raised his voice against separatism and Untouchability and
that was Lord Buddha.”
R RAMESH

51.
The life of Dr. Bhimarao
Ambedkar is a saga of great
struggle of a man who in spite
of his being born in a family of
‘Untouchables’, rose to great
heights and occupied important
positions entirely on account of
his great merit and hard work.
“The religion which treats crores of its adherents worse than
dogs and criminals and inflicts upon them insufferable
disabilities is no religion at all. Religion is appellation for such
an unjust order. Religion and slavery are incompatible. “
R RAMESH

52.
At a time when untouchables were forbidden
education, Ambedkar bore many insults and
humiliations at the hands of his fellow students and
became the first graduate of his community
Later, while studying at Columbia University, New
York, Ambedkar was able to rid himself of the stigma of
untouchability and breathe the air of freedom. But at
the same time living next to Harlem he could equate
the fate of his people with that of the Afro-Americans.
“Untouchability is nothing but slavery. Tell a slave, he is a slave
he will revolt.”
R RAMESH

53.
Though he was intent upon upliftment of the
oppressed, his focus was very much on the
unity, integrity and glorification of the nation
despite all the contradictions and diversities. He
believed that only in unification and not in the
disintegration, lies the good of all. The various
provisions of the constitution stand testimony to
these ideals of the great mind. The secular
sentiments of the constitution are the refulgent of
his liberal and all-assimilative mind-set
“India is a home of inequality. Hindu society is just like a tower
which had several storeys without a ladder or an entrance. One
was to die in the storey in which one is born.”
R RAMESH

54.
Dr. Ambedkar is one of those illustrious
personalities, whose life and work has influenced
and inspired both young and old generations. His
contribution in the making of the Constitution of
India is phenomenal and he defiantly fought for the
betterment of the oppressed classes.
And in this struggle he showed rare crusading
spirit, carving out in the process an important place
for himself among the prominent architects of
contemporary India.
"They cannot make history who forget history."
R RAMESH

55.
While Dr Ambedkar was rooted
in India, he also had an
international outlook. There
will always be people like him
who struggle to better the lot
of the exploited, the
downtrodden, and the
forgotten. His was the universal
fight of the underdog, to gain
his people a rightful place in
the sun.
“Constitution is not a mere lawyers document, it is a vehicle of
Life, and its spirit is always the spirit of Age.
R RAMESH

56.
THANK YOU
"The Out-caste is a bye-product of the Caste-system.
There will be out-castes as long as there are castes.
Nothing can emancipate the Out-caste except the
destruction of the Caste-system. Nothing can help to
save Hindus and ensure their survival in the coming
struggle except the purging of the Hindu Faith of this
odious and vicious dogma."
R RAMESH